Person's Social/Spiritual Attainments According to Hindu Beliefs

To attempt to acquire more and more good karma misses the point, in Hindu thought: al cardinal karma keeps one in samsara, bound to the wheel of rebirth. The point of moksha, at that placefore, is the dismissal from in all karma, and therefore from the consequences of one's actions.

Similarly, in Western thought, the issue of whether one is "going to Heaven or Hell" is thought by many to depend on the goodness of one's deeds. Many persons who view themselves to be pious Christians struggle with themselves over whether their deeds argon good enough to merit admission to Heaven. Other Christians be puzzled by such beliefs, since the essence of the "Good News," as exemplified in the Parable of the Prodigal Son, is that God does not revenge sins, but instead forgives them. Hence the reward one receives has goose egg to do with the merits of one's actions.

In some(prenominal) traditions achieving freedom from the bookkeeping of rewards and demerits is a function of attitude: the transition to the desired state is a matter of a rendering of consciousness. In Hindu thought, the transformation is thought of as Awakening or Enlightenment: neat aware of the illusion of Maya, the illusion that one is separate from the divine, and so, at the same time and conversely, befitting aware that Atman is Brahman, that one's essential self is the same as the divine Self. In Christian though

In addition, there is almost of all time the unforgettable original find of what seems to be the most fundamental fact of all existence: that God is in Heaven, which is everywhere at all times, that everything is going along just as God intends it to, and that there is nothing whatsoever to be afraid of.

In both traditions, this sort of "conversion" experience is usually ecstatic. For the vast absolute majority of persons who undergo it, it is not just a dry philosophical conclusion, but a mystic, euphoric enlightenment. There is almost always a vivid, direct experience of the relationship between oneself and the divine. This experience takes the form of an overwhelming awareness of the fact that one is simultaneously the same as and yet not the same as the ultimate divine, that human identity is itself a paradox maintain in existence by the divine for its own reasons.

t, the transformation is usually called "repentance," which is a poor translation of the Greek depot that can be transliterated as metanoia and translated as "changing of the mind." It involves becoming willing to do whatever is necessary in drift to be forgiven for one's sins, and then discovering that nothing else is needed: that the forgiveness is freely offered to all who are willi
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